Cambridge New Mosque and Travelling Light Series

Tempoh hari aku 'memaksa diri' untuk hadir ke fundraising dinner anjuran ABIM bersempena kehadiran Sidi Abdal Hakim Murad ke Malaysia. Sekalung tahniah kepada ABIM Islamic Outreach yang menganjurkan makan malam ini. Selain makan malam, majlis ini dianjurkan bagi mengutip dana bagi pembinaan masjid baru di Cambridge, UK.

Sidi Abdal Hakim melancarkan DVD siri 'Travelling Light' yang menghimpunkan kuliah-kuliah huraian kitab 'Ihya Ulumuddin' karangan Hujjatul Islam Imam Ghazali. Kitab ini mempunyai 40 bahagian dan bagi setiap siri memuatkan syarahan 4 bahagian dari kitab ini. Apa yang menarik, setiap siri ini dirakamkan di tempat-tempat yang berbeza, yakni tempat-tempat yang mempunyai kaitan erat dengan Islam dan ajarannya. Contohnya di masjid-masjid bersejarah, 'tekke', khanqah dan sebagainya.


Bagi siri pertama, rakaman dilakukan di Sinanova Tekke, pusat kegiatan Tariqat Qadiri di daerah Vrbanjusa, Sarajevo. Tekke ini dibangunkan pada tahun 1640 dan ketika peperangan Bosnia 1992-1995, pengikut-pengikut tariqat Qadiri di tekke ini ialah golongan terawal mengangkat senjata menentang tentera Serbia. DVD siri pertama ini menghuraikan kitab 'Tawbah', 'Sabr wa Syukr', 'Khawf wal Raja', dan 'Faqr wa Zuhd'. Setiap topik ini diselang-selikan dengan nasyid-nasyid atau 'Ilahi' dalam bahasa Bosnia oleh kumpulan Nesidu-l-Huda.Dengan harga RM100, kesemua wang ini akan mengalir ke dalam dana masjid baru Cambridge.

Berbalik kepada acara anjuran ABIM ini, aku agak tertarik dengan beberapa perkara yang disentuh oleh Sidi Abdal Hakim Murad. Antara lain dalam ceramahnya beliau menyebutkan beberapa sebab kenapa bulan (atau anak bulan) dianggap sebagai simbol Islam. Ini kerana Nabi Muhammad SAW sering digambar sebagai manusia membawa cahaya kepada ketamadunan manusia. Nabi sebagai pembawa cahaya seumpama bulan. Namun cahaya bulan bukanlah cahaya pada zat bulan sendiri. Bulan memancarkan sinar yang dipantulkan dari matahari yang akhirnya memandu manusia dalam kegelapan malam. Ini adalah hakikat kenabian sendiri. Nabi membawa cahaya risalah bukan dari dirinya. Sebaliknya dari Allah SWT. Dan sifat-sifat Nabi adalah manifestasi atau refleksi sifat-sifat ketuhanan yang terpancar dari jasad manusia.

Sidi Abdal Hakim turut menceritakan pengalaman merakamkan siri 'Travelling Light' ini. Di Bosnia, mereka berkesempatan menatap beberapa manuskrip lama di Perpustakaan Gazi Husrev-Beg. Antara yang paling mencuri tumpuan ialah kitab 'Ihya Ulumuddin 'tulisan tangan bertarikh 1105/1106, lebih kurang enam tahun sebelum kematian Imam Ghazali. Ini menjadikan naskah kuno ini sebagai manuskrip 'Ihya Ulumuddin' yang paling tua di dunia.

Di Granada, Sepanyol semasa rakaman siri kedua, beliau menceritakan pula beberapa perkembangan umat Islam di Andalusia. Dikhabarkan pihak berkuasa tempatan baru-baru ini menemui beberapa khazanah yang ditanam di kawasan sekitar Granada semasa projek pembinaan padang golf di sana. Khazanah-khazanah ini berupa manuskrip atau kitab-kitab Arab lama yang ditanam oleh umat Islam Andalusia ketika cuba menyelamatkan kitab-kitab ini dari dibakar oleh tentera Kristian.(Umat Islam dihapuskan secara sistematik dengan diharamkan buku-buku, tulisan dan kebudayaan Arab dalam projek 'Inquisition' mulai tahun 1478. Mereka dipaksa memeluk agama Kristian dan melakukan pelbagai perkara yang bertentangan dengan Islam seperti meminum arak dan memakan daging babi)

Rakaman siri ketiga dilakukan di Cape Town, Afrika Selatan. DVD siri ketiga akan diterbitkan tidak lama lagi dan Sidi Abdal Hakim juga berharap salah satu siri dapat dirakam di tempat-tempat bersejarah di Nusantara.Mungkin di Malaysia atau di Indonesia. Aku mengharapkan projek ini akan berjaya disempurnakan (sebanyak sepuluh siri) dan sememangnya projek ini akan menjadi warisan keilmuan Imam Ghazali dalam bentuk kontemporari yang sangat-sangat bermakna untuk generasi kini.Syabas kepada Sidi Abdal Hakim Murad dan sahabat-sahabat dari Cambridge, UK!

Majlis Ilmu: Sidi Abdal Hakim Murad di Malaysia

Date:	Sunday, March 28, 2010
Time:	7:30pm - 9:30pm
Location:	Masjid Tengku Kelana Putra, Jalan SS7/13, Kelana Jaya

One of the great Shaykh from UK. In UK, we have Cambridge and Oxford. And in Islamic world, we have Al-Azhar. This Shaykh went to study in all three universities.Conversant in both traditional Islamic scholarship and Western thought and civilization, he is one of intellectual giant in Western Islamic circle.

Welcome to Malaysia, our dear Shaykh!

Queen Victoria and Abdul

Original article here

Early one cold, February morning in 1901, the inhabitants of a cottage on the Windsor Castle estate were startled by a loud banging at the door.

Tired and dazed, the head of the household, Abdul Karim, opened the front door to find a party of guards standing outside, menacingly. They were accompanied by Queen Alexandra, wife of the new king, Edward VII, and by Princess Beatrice, youngest daughter of the late Queen Victoria.

It was on King Edward's orders that the house was raided. Only days before, Abdul Karim had been given a prominent place in Queen Victoria's funeral procession - which aroused the disgust of her family.

Now, much to his astonishment, the guards were ordering him to hand over every letter, note and memo that the late Queen had sent him over the 13 years he had served her.

She was a prolific letter writer, sometimes penning several a day to Karim - and often signing them 'Your affectionate Mother'. As anyone would have done, Karim had treasured them.

But the new King wanted them destroyed. A bonfire was started outside the cottage and Karim watched in abject horror as desks, drawers and cupboards were turned out.

Abdul Karim, the man whom the Queen had called her 'dearest Munshi' (teacher), could only watch in silence, while his wife stood beside him, tears coursing down her veiled face, as every scrap of paper bearing Victoria's distinctive handwriting was hurled on to the fire.

The Munshi and his family were then ordered to pack their bags and leave for India immediately.

But what on earth had he done to elicit such vengeful behaviour from the usually genial Edward?

The answer lay in the letters that now crackled on the fire - for they told the story of how a young Indian man, who had arrived in Britain 13 years earlier as a mere waiter, had risen to become the Queen's closest companion - and was treated more like a favoured son than a servant. The fascinating relationship between them is told in a new book, Victoria And Abdul: The True Story Of The Queen's Closest Confidant.

Queen Victoria had developed a fascination for all things Indian after she was made Empress of the country in 1876. For her Golden Jubilee celebrations in 1887, she declared that she wanted someone at hand who could help her address the Indian princes who were due to attend the jubilee.

And so she wrote to her officials in India, asking for two Indian servants to be sent to her for a year's duration. One of those who was picked was a 24-year-old clerk from Agra - Abdul Karim - who was given a crash course in the English language, social customs and court etiquette - and fitted out with smart tunics and trousers.

Together with a jolly, portly man selected as the other servant, he arrived in England in June 1887, just three days before the start of the Jubilee celebrations.

The Queen, then aged 68, had been a widow for 26 years. For a while, the void in her life left by the death of her beloved Albert in 1861, had been filled by John Brown, the highland ghillie who became her trusted companion.

Their relationship was so close that there were rumours that they were lovers - or had even secretly married - and the Queen was dubbed 'Mrs Brown'. Even her children referred to the Scot as 'Mama's lover', fiercely resenting the hold that he appeared to have over her.

But Brown died in 1883, leaving the Queen devastated and lonely once more. 'I sat alone! Oh! Without my beloved husband,' she wrote mournfully of the Jubilee thanksgiving service.

On the third day of the Jubilee celebrations, the weary Queen was introduced to her 'present' from India - the two impeccably dressed young servants, one stout and smiley, the other tall, handsome and grave. She perked up noticeably. The two began waiting at the Queen's table. Karim quickly became the favourite, impressing her with his dignified bearing, assisting her with her boxes of official correspondence.

Emboldened, he decided to make a curry for her, which she pronounced 'excellent', decreeing that curry should be served regularly.

Such was her enthusiasm for all things Indian that Victoria decided to learn the language of the country she reigned over from 4,000 miles distant. And who better to teach her than the helpful young man who stood beside her?

Karim was delighted. To be appointed Munshi - teacher - to the Queen Empress was a huge honour.

Lessons commenced immediately, with the Queen and her Munshi sitting together every evening, as he taught her new phrases.

When the court moved to Balmoral for the summer, the Queen declared: 'Pray take care that my good Indian people get one of the Upper Servants places. Also that they have every comfort so that they are warm at night.'

Already some members of her household were irritated by the way she fussed over the Indians, Karim especially. Soon they were grumbling that he was beginning to resemble an Indian John Brown. They walked and talked together, with him telling a fascinated Queen stories of India, and her confiding in him more and more as his English improved.

In February 1888 she wrote to her daughter Vicky, the Empress of Germany: 'Young Abdul (who is in fact no servant) teaches me and is a very strict Master, and a perfect Gentleman.'

Aware of the Queen's growing reliance on him, Karim threatened to return to India unless his job elevation was made official.

Horrified at the idea that she might lose him, Victoria at once assented. He was now no longer a servant, but a full member of the Royal Household. Even Brown had never been so elevated, remaining a servant till his death.

There was no question of Karim's returning to India when his year was up - instead, more Indian servants were imported.

Karim saw every letter that Victoria sent, and she soon took to discussing their contents with him. The Viceroy of India started receiving frequent missives from the Queen, advising him how to deal with sectarian problems between Muslims and Hindus. Her solutions always seemed to favour the Muslims: Karim was, of course, a Muslim.

Her readiness to involve the Munshi in official business must have been galling for Bertie, the Prince of Wales, as Victoria refused to let him see any state papers.

The following summer at Balmoral, Karim's replacement of John Brown in the Queen's affections was confirmed when Victoria left for the 'Widow's Cottage,' the small house she had built for herself after Albert's death, in a secluded spot three hours' ride from Balmoral. She had stayed there alone with John Brown on several occasions, giving rise to gossip and jibes of 'Mrs Brown.'

After Brown's death she had sworn she would never sleep there again, but now she spent the night there - accompanied only by Karim. Once again, her conduct shocked the Royal Household - but Victoria was unperturbed.

Although besotted by the handsome young Indian 40 years her junior, the Queen's affection was maternal rather than romantic, signing herself 'your dearest mother'.

When Karim fell ill she would attend him herself, smoothing his pillows. When he returned to India for his annual leave she wrote to him daily. And Karim, though fond of the Queen, was quick to exploit her devotion. He demanded a special pension for his father and for himself a grant of land in India from which he could receive an income. Victoria overrode the objections of the Viceroy to grant his wishes.

Karim was now a wealthy man - but an increasingly unpopular one. The other Indian servants complained that he tyrannised them and Victoria's children were infuriated that their mother seemed to be in thrall to him.

At Balmoral, she had a house built especially for him. At Osborne and Windsor, he had his own cottages and redecorated them with no expense spared, while her own children were severely upbraided for extravagance.

She commissioned portraits and photographs of him just as she had of John Brown, hanging his photograph in her bedroom alongside those of Brown and Albert.

Worried that he might be missing his family, the Queen allowed him to bring his wife and mother-in-law, and later his nephew, over from India. She enjoyed taking guests to take tea with the veiled Indian ladies, her living emblems of the exotic east. The Munshi's visitor's book soon read like a Who's Who of European royalty.

She showered the Munshi with honours till his chest glistened with medals including the CIE, Companion of the Indian Empire. Unsatisfied, he asked for more, even demanding a knighthood, although Victoria for once took her courtiers' counsel and refused to grant this.

The rest of the royal household did not share Victoria's disregard for barriers of class or race and grumbled about the 'black guard,' as they referred to the Munshi and his family. Furious, Victoria ordered that the word 'black' about was not to be used in connection with them.

Although racism and snobbery undoubtedly played a part in the hostility towards the Munshi, his grasping, arrogant behaviour exacerbated tensions - but the Queen always defended him from attac

If she ever reproached him he would fly into a temper and threaten to return to India, whereupon a weeping Victoria would desperately placate him. She once complained to Sir James Reid, her personal physician and hitherto most trusted confidant, that the Munshi bullied her, but would not let Reid intervene.

No one could understand why the Munshi exerted such a hold over her, although some had their theories. Her Private Secretary, Henry Ponsonby, thought that the Munshi was, for her, 'a sort of pet, like a dog or cat which [she] will not willingly give up.'

One of her prime ministers, Lord Salisbury, believed that she enjoyed the spats over the Munshi with her household because 'it was the only excitement she had'.

The reality was that the Queen was lonely. Her relationship with her children, particularly the Prince of Wales, was distant and often strained. She needed someone who was loyal to her above all others, someone to gossip with and confide in.

On one occasion, during her Diamond Jubilee year of 1897, the entire Royal Household threatened to resign if Victoria insisted on taking Abdul on her annual European holiday as usual. They had just found out that this supposedly devout, married man was being treated for recurrent venereal disease - and were appalled that they would be forced to socialise with him as an equal.

It grated that he was given the best rooms in the hotels and villas where the royal party stayed, his own royal carriage and footman.

As always, Victoria took the Munshi's side, turning furiously on her mutinous staff. The household backed down, realising that there was little they could do to dislodge the Munshi while the Queen was alive. But they began sharpening their knives for later...

In 1900, an increasingly frail Queen was dealt a bitter blow when her son, the Duke of Coburg, died of cancer, the third of her children to die, and one of her grandsons died in the Boer War.

By the end of the year it was clear that her health was failing and she became more exhausted. On January 22, 1901, at Osborne House on the Isle of Wight, the 81-year-old Queen died peacefully in her bed.

Having suffered the agony of having his personal correspondences and keepsakes destroyed by fire, Karim returned to India with his family, as ordered - albeit it a far stouter, far wealthier man than he had left 13 years earlier. But he did not live long to enjoy his riches, dying eight years later aged 46.

Even then the hounding of his family did not cease. Edward VII, paranoid that some papers might have survived the burning, ordered the Viceroy to send agents to demand any remaining correspondence from the Munshi's grieving widow, forcing her to give up the personal notes and photographs the Queen had given to her.

Just as he had tried to expunge the evidence of his mother's relationship with John Brown, destroying the busts and statues of him that Victoria had commissioned, so Edward wanted to obliterate all traces of her relationship with the Munshi.

It was a sad, bitter postscript to a most unusual friendship, one that, however divisive it had been, had brought comfort to a lonely Queen in the twilight years of her reign.

The Obligation of Sacred Law: Between Ease and Difficulties

"This is the problem that many Muslims suffer from at present. The word ‘challenges’ is a modern word that was unknown to the previous generations. It is a word that is on the lips of everyone surprised by their impotence, when they depend upon themselves. When they rely upon their own power they are surprised by their weakness. They began to explain this away by using the term ‘challenges’. Certainly the companions of the Messenger of God never knew this word. Undoubtedly, the strains that they were put under were several times worse than the so-called ‘challenges’ endured by most of todays Muslims."

-Shaykh Dr Said Ramadan al-Buti-


Read and listen to the khutbah here

Orthopedic in PD

Since I was transferred to be in charge of the wards in January, I've been 'entrusted' to run the Orthopedic Clinic in Port Dickson Hospital. Of course, there are few more MOs but all of them are so reluctant to run the clinic (we have loads of patients down here). We have 2 session, one on Wednesday with Mr Michael from HTJS, Seremban and another one on Friday with Prof Karim or Mr Chee Kid from IMU, Seremban.

I am not really 'into' Orthopedic since my medical years. I did housemanship in UMMC and in Orthopedic, housemanship is considered 'honeymoon' period for interns. Plus, I was in Oncology Orthopedic team under Mr (now AP) Vivek. Sadly, most of the cases that referred to our clinic are not Osteosarcoma, Ostoechondroma or pathological fracture. I was fortunate enough to work in Emergency Department in Seremban before being 'pushed' to district hospital. Thus, I had experiences in dealing orthopedic trauma cases.

It was a good news from our Pengarah that PD will be opening (re-opening) her Operation Theater again. We have OT but it is not functioning simply because there are no surgeons and anesthetists around. By July or August, we'll be opening our OT for minor procedures. Simple surgical and Orthopedic procedures will be done here, instead of referring them to Seremban. Previously, all cases will be referred to our clinic and then reviewed by the specialist. If the cases need any surgical intervention, we'll refer to Seremban. Now, PD folks including patients from Pasir Panjang, Lukut, Sunggala and as far as Bukit Pelandok will not be having any difficulty to get their op done. We can do it here (for simple procedures like K-wiring or plating).

Unfortunately, that means there will be an extra burden on us, the medical officers. With only 7 people in charge of the ward, one of us will have to go to assist the surgeon during operating days. Isaac will be sent for training under anesth in Seremban. The problem is, with the OT running, we don't have enough MOs doing the job in the ward. We got MOPD on Monday and Tuesday. SOPD on Monday and Wednesday.Orthopedic Clinic on Wednesday and Friday. ENT, Ophthalmology and PSY are also having their clinics.I just don't know how we are supposed to run the clinic and at the same time looking after the patients in ward and assisting surgeons in OT. Bear in mind, there's no houseman in PD!

My boss already told me that a complete/full Orthopedic team will be established in PD.Since I was running the orthopedic clinic here, I was invited to join the team as permanent Orthopedic MO. So far, I haven't make up my mind since I'm am no good at carpentering. Anybody interested joining Orthopedic team in PD?

Shaykh Ali Ghoma:Matan Arba'in

Kuliah yang membicarakan hadith 40 yang disusun oleh Imam Nawawi (rahimahullah) oleh Mufti Mesir, Shaykh Ali Ghoma.Sesiapa yang ingin mengikuti keseluruhan pengajian, sila ke laman web ini. Disampaikan dalam bahasa Arab dengan sarikata bahasa Inggeris.

Semalam, Pejabat Kesihatan Daerah Port Dickson menganjurkan sambutan sempena Mawlidur Rasul peringkat daerah.Tetamunya, Ustaz Hassan Mahmud al-Hafiz, mantan Imam Besar Masjid Negara. Terasa nostalgia sedikit mendengar kuliah beliau. Maklumlah, beliau antara pengacara program al-Kulliyyah yang terawal di TV3.

Ustaz Hassan masih dengan stail lama beliau.Ceramahnya santai dan penuh humour.Beliau berkesempatan bercerita tentang kisah hidupnya yang dahulunya pernah dimasukkan ke HUKM dan koma beberapa hari kerana Diabetic Ketoacidosis. Beliau memberitahu, saat itu dalam keadaan koma beliau mampu mendengar apa yang diungkapkan oleh salah seorang doktor yang merawatnya.Malahan, semangatnya untuk sembuh menjadi begitu luar biasa dengan rangsangan tersebut meskipun beliau diramalkan akan mati dalam masa beberapa hari. Sehingga sekarang, beliau sangat yakin dan percaya bahawa seorang pesakit, terutama yang sedang koma boleh mendengar, sensitif dan merasai persekitaran mereka meskipun mereka tidak mampu bertindak balas terhadap faktor luaran tersebut. Ustaz Hassan sempat menasihatkan kami,

"Berilah semangat dan kata-kata pendorong terhadap pesakit-pesakit anda. Kebanyakan pesakit sebenarnya tidak sakit, tetapi mereka cuma tidak mahu sembuh!Kadang-kala keikhlasan yang terpancar melalui kata-kata boleh menyembuhkan!"

"Bisikkanlah pada telinga pesakit-pesakit yang tenat ayat-ayat ini:
Wahai jiwa-jiwa yang tenang! Kembalilah kepada TuhanMu dengan hati yang puas lagi diredhaiNya.. maka masuklah ke dalam jemaah hamba-hambaKu dan masuklah ke dalam syurgaKu.. (Al Fajr 27-30) ".

Terima kasih, Ustaz Hassan kerana mengingatkan!

Belasungkawa: Shaykh Muhammad Tantawi

(RFE/RL) -- One of the most prominent and respected moderate voices in the Sunni Muslim world -- Sheikh Muhammad Sayed Tantawi -- died today during a visit to Saudi Arabia. He was 81.

For 14 years, Tantawi used his position as Grand Sheikh of Al-Azhar University in Cairo to defend traditional interpretations of Sunni Islam against challenges from radical Islamist groups such as the Taliban and Al-Qaeda.

He repeatedly condemned the use of terrorist attacks against civilian targets and labeled extremism in general as against Islam.

"It is not appropriate to link Islam to terrorism and destruction," he said in an interview with RFE/RL's Tajik Service in October. "Terrorism means destroying lives of peaceful people, and all religions and humanity condemn it."

As the head of Sunni Islam's most prominent theological institute, Tantawi's opinions and fatwas carried tremendous moral and legal weight. Al-Azhar's teachers are traditionally respected throughout the Sunni Muslim world, and its grand sheikh's views are given particular consideration.

In 2003, Tantawi notably called suicide bombers "enemies of Islam." He also spoke out against the misuse of the word "jihad" by extremist groups, saying the difference between the meaning of jihad in Islam as a religion of peace and its meaning for extremist groups is "like the earth and the sky."

In The Headlines

Tantawi often found himself in the headlines as he was asked to give his opinions on the most topical issues in the news. He not only spoke out against suicide bombings but also weighed in on controversies ranging from face veils to abortion to female circumcision.

Asked to give his judgment on whether Muslim women in France should wear head scarves in public classrooms, he ruled that Muslim girls could take off their head scarves while attending school. That ruling reflected his opinion that removing the head scarves was the lesser of evils compared to the girls not receiving an education.

In the heated politics surrounding many of the issues Tantawi considered, his lengthy and complicated legal opinions were often only partly quoted by the news media.

He at times complained that he was misunderstood, including in a famous ruling last year banning students from wearing full-face veils, or niqab, in Al-Azhar's girls' schools across Egypt. Islamist political groups in Egypt accused him of seeking to ban face veils in public. But speaking to RFE/RL's Tajik Service in October, Tantawi said his fatwa had no such intent.

"We have never issued a fatwa that a Muslim woman cannot wear a niqab in public places. We have only ordered that female students should not wear a niqab in classrooms, where all other students and teachers are women. There is no need to wear a niqab in such all-women classrooms," he said.

"It doesn't make any sense when a female student wears a niqab when she is with her fellow female classmates -- all wearing adequate Islamic clothes. And besides, there is no man in the classroom. Our fatwa was about this particular issue, only."

Regarding abortion, Tantawi said it should be allowed in cases of rape. At the same time, he opposed female circumcision, saying the practice had "nothing to do with religion."

However, while Tantawi's views on many issues angered those with more severe interpretations of the faith, his views could equally anger progressives.

Not Influenced By Politics

He took an orthodox stance on the place of women in Islam, opposing women as imams in mixed congregations. He said that when a woman "leads men in prayer...it is not proper for them to look at the woman whose body is in front of them."

Islamist political movements in Egypt often accused Tantawi of promoting a moderate view of Islam to serve the interests of the Egyptian government. Cairo, which appoints the grand sheikh of Al-Azhar, has sought to suppress political Islam as a rallying point for opposition movements.

But Tantawi, who was the state-appointed grand mufti of Egypt for 10 years before heading the entirely state-funded Al-Azhar, maintained his views were not influenced by politics.

In addition to heading Al-Azhar University, Tantawi was grand imam of Al-Azhar mosque.

A member of Tantawi's office, Ashraf Hassan, told Reuters that Tantawi's deputy, Muhammad Wasel, is expected to temporarily lead the university and mosque complex until the Egyptian president appoints a new head.

Kuliah Hikam

Semalam, aku singgah ke masjid TTDi untuk solat Maghrib berjemaah. Kebetulan, ada kuliah mingguan oleh Dr Zulkifli al-Bakri. Selama ini aku berhajat untuk hadir ke majlis kuliahnya di Port Dickson, Isnin malam Selasa. Malangnya, aku tak pernah berkesempatan.
Masya Allah, aku boleh rasakan kelembutan dan ketenangan yang cukup luar biasa dalam kuliah beliau.Tidak dinafikan ada ramai para ustaz dan tuan guru yang mengajar di masjid-masjid di sekitar Lembah Klang. Namun, ustaz Zulkifli ini agak istimewa. Mungkin kerana tendency tasawwuf yang agak terpancar melalui ceramah-ceramahnya. Anak murid Shaykh Salih Farfur, Shaykh Rusdi dan Shaykh Hassan Habanakah dari Syria ini mempunyai daya tarikan tersendiri di sebalik ketenangan dan kelembutan tutur katanya.
Semalam, beliau membahaskan kitab yang beliau karang yang diberi judul 'Ahasin Kalim Syarah al-Hikam'. Kitab ini merupakan syarahan kontemporori Hikam Ibn Ata illah al-Sakandari.Dr Zulkifli membahaskan nama-nama lain bagi tasawwuf. Ini termasuklah;


Ilmu Tazkiyah
Ilmu Suluk
Ilmu Batin
Ilmu Sirr
Ilmu Zauq
Ilmu Ladunni (yang pernah disebutkan dalam surah al-Kahfi)
Ilmu Kasyaf
Ilmu Ihsan
Ilmu Ikhlas

Syakh Dahlan al-Kadiri pernah menyebut dalam kitabnya 'Siraj al-Talibin' bahawa hukum belajar ilmu tasawwuf ialah wajib ain. Ini kerana, seperti kata Syakh Syazili, "Siapa yang tidak menceburi ilmu kiyta ini, nescaya dia mati dalam dosa besar yang tidak disedari."

Sekali lagi, Dr Zulkifli menerangkan kalam Imam Malik yang pernah mengatakan;

"Siapa yang bertasawwuf tanpa memahami fiqah, sesungguhnya dia kafir zindiq.
Sesiapa yang mempunyai fiqah tanpa tasawwuf, sesungguhnya dia fasiq.
Sesiapa yang menghimpunkan kedua-duanya, nescaya dia tahkik (benar)."

Sumber ilmu tasawwuf ialah daripada Quran, Sunnah, ilham orang soleh dan futuh orang alim. Perkara ini menarik untuk diteliti kerana tidak seperti pandangan Barat atau manusia liberal yang mementingkan logik akal dan pandangan empirikal sebagai sumber ilmu, Islam mengiktiraf ilham dan pembukaan orang soleh sebagai salah satu sumber ilmu. Bahkan banyak orang soleh yang menjadi jagoan dalam bidang fiqh dan hadith turut dikurniakan Allah SWT dengan ilmu ladunni atau ilmu kasyaf ini.

Imam Shafi'i misalnya diketahui umum sebagai imam dalam fiqh tetapi riwayat hidupnya turut menggambarkan beliau sebagai seorang wali Allah yang tajam firasatnya. Dikatakan bahawa beliau mampu mengetahui dan menilai seseorang daripada pemerhatian mata sahaja (samada seseorang itu seorang yang beriman atau fasiq).Begitu juga dengan Imam Nawawi dan Imam Sayuti yang masing-masing dikatakan mempunyai karamah dan kebolehan luar biasa. Namun, kelebihan yang paling dikagumi daripada mereka ialah keilmuan mereka yang masih bermanfaat sehingga sekarang. Tidak ada seorang penuntut ilmu pun yang tidak perlu berterima kasih kepada Imam Nawawi atas sumbangannya dalam bidang hadith, terutama dalam karya Syarah Sahih Muslim. Atau dalam bidang fiqh di mana matan Minhajul Tabilin menjadi matan utama dan antara yang tertinggi dalam fiqh Shafi'i.


Bagaimanapun, seseorang tidaklah harus menjadikan ilmu tasawwuf sebagai alat untuk mencapai atau memperolehi kelebihan-kelebihan yang bercanggah dengan adat. Fokus utama ilmu tasawwuf ialah mendidik hati bagi mengenal Allah SWT. Justeru, dalam keadaan sosial masyarakat yang sedang menggila, ilmu tasawwuf diharap dapat menawarkan antidot untuk mendepani masalah-masalah dalam masyarakat.

Hassan Al-Banna

Dunia Tanpa 'Common Sense'

Bila kita menyebut perkataan 'common sense', commonsense, common-sense, atau commonsensical, biasanya kita akan merujuk kepada sesuatu yang dipersetujui secara umum oleh masyarakat mengikut kefahaman natural. Maksudnya sesuatu yang difahami secara automatik meskipun tanpa kebijaksanaan yang tinggi atau sumber luaran termasuk ilmu wahyu.

Berhadapan dengan pesakit setiap hari, kita sebenarnya boleh menyukat sejauh mana masyarakat Malaysia mempunyai 'common sense'. Agak menyedihkan masyarakat kita (mungkin kerana sistem pendidikan yang hanya mementingkan hafalan semata-mata) telah kehilangan 'common sense' mereka, terutamanya di kalangan generasi muda. Kenapa saya membangkitkan perkara sebegini? Ada beberapa misal yang boleh dikemukakan. Contoh-contoh kes yang datang ke hospital atau Jabatan Kecemasan mempamerkan 'common sense' yang cukup teruk di kalangan masyarakat terutamanya generasi muda.

1) Seorang pesakit datang pada pukul 2 pagi kerana sakit lutut yang sudah dialami lebih 2 tahun.
Bila ditanya, kenapa datang ke Jabatan Kecemasan pagi-pagi buta, jawapan yang diberikan ialah kerana waktu itu adalah waktu yang paling lengang. Meskipun berpelajaran tinggi, masyarakat kita gamaknya masih tidak tahu menggunakan akal. Tidakkah nama unit itu sendiri Unit Kecemasan dan Trauma? Apakah yang mencemaskan jika sakit-sakit atau sengal-sengal lutut sudah dirasai lebih dua tahun?Tidak bolehkah menunggu untuk ke klinik pada waktu pejabat?

2) Seorang gadis berusia belasan tahun yang menerima sms pada pukul 2 pagi dari teman lelakinya yang memintanya datang kerana kononnya kereta teman lelaki terbabit terlibat dalam kemalangan. Dengan rela, dia pergi ke tempat kejadian tetapi dibawa ke tempat lain lalu 'dikerjakan' bergilir-gilir oleh beberapa lelaki. Tidakkah si gadis ini faham yang dia sebenarnya menempa malang sendiri?Bukankah sesuatu yang sangat janggal jika seorang gadis keluar berseorangan selepas tengah malam?

3) Seorang lelaki yang mempunyai masalah jantung dan darah tinggi tiba-tiba mengalami sesak nafas dan sakit dada. Beliau tidak segera ke Jabatan Kecemasan sebaliknya ke klinik biasa yang tidak punya apa-apa mesin bantuan pernafasan ataupun balang oksigen. Akhirnya beliau rebah apabila sampai di hospital.

Masalah paling besar di Malaysia ialah sikap dan pengetahuan umum masyarakat yang sangat rendah terhadap kesihatan mereka dan sistem kesihatan negara. Ramai yang tidak tahu, bahawa sakit-sakit pening, demam, batuk atau selsema biasa tidak memerlukan rawatan di Jabatan Kecemasan. Kes-kes sebegini boleh dirawat di klinik-klinik kesihatan termasuk Klinik 1Malaysia. Sebaliknya, kes-kes seperti contoh 3 sepatutnya dibawa segera ke Jabatan Kecemasan kerana 'urgency' yang ada.

Setelah lebih 50 tahun merdeka, pengetahuan asas masyarakat terhadap tahap kesihatan masih belum dibanggakan. Dibandingkan dengan negara-negara maju, mereka lebih prihatin dengan masalah kesihatan sendiri. Di Canada misalnya, lebih 90% penduduk lebih gemar dan akan ke doktor panel mereka sendiri (GP) jika sakit bukannya terus ke Jabatan Kesihatan.Sikap rakyat Malaysia memburukkan lagi kesesakan yang ada di hospital-hospital kerajaan.

Pendidikan tentang kesihatan yang dilakukan kementerian juga caca-marba dan tiada objektif jelas. Bahkan iklan tentang H1N1 dan denggi sangat menakutkan dan boleh menyebabkab panik di kalangan masyarakat. Semasa kemuncak H1N1, Pak Menteri misalnya memberi saranan,"Jika ada tanda-tanda batuk, demam, selsema, segeralah dapatkan rawatan ke hospital atau klinik berhampiran." Pak Menteri yang tidak berapa cerdik ini tidak pula memperincikan ke manakah sebenarnya rakyat harus pergi?Adakah terus ke Jabatan Kecemasan atau ke klinik kesihatan dahulu? Statement tidak berotak ini menyebabkan Jabatan Kecemasan di semua hospital di seluruh negara menjadi sesak secara melampau. Di Selayang misalnya, lebih 1000 pesakit menunggu untuk rawatan dalam masa 7-8 jam dan kebanyakan mereka bukanlah kes-kes berat yang memerlukan perhatian serius.

Ahh...Penat sekali berkhidmat untuk rakyat Malaysia!

The Crusades: Crescent and the Cross

Holocaust We Will Not See

Avatar half-tells a story we would all prefer to forget

By George Monbiot. Published in the Guardian 11th January 2010

Avatar, James Cameron’s blockbusting 3-D film, is both profoundly silly and profound. It’s profound because, like most films about aliens, it is a metaphor for contact between different human cultures. But in this case the metaphor is conscious and precise: this is the story of European engagement with the native peoples of the Americas. It’s profoundly silly because engineering a happy ending demands a plot so stupid and predictable that it rips the heart out of the film. The fate of the native Americans is much closer to the story told in another new film, The Road, in which a remnant population flees in terror as it is hunted to extinction.

But this is a story no one wants to hear, because of the challenge it presents to the way we choose to see ourselves. Europe was massively enriched by the genocides in the Americas; the American nations were founded on them. This is a history we cannot accept.

In his book American Holocaust, the US scholar David Stannard documents the greatest acts of genocide the world has ever experienced(1). In 1492, some 100m native peoples lived in the Americas. By the end of the 19th Century almost all of them had been exterminated. Many died as a result of disease. But the mass extinction was also engineered.

When the Spanish arrived in the Americas, they described a world which could scarcely have been more different from their own. Europe was ravaged by war, oppression, slavery, fanaticism, disease and starvation. The populations they encountered were healthy, well-nourished and mostly (with exceptions like the Aztecs and Incas) peacable, democratic and egalitarian. Throughout the Americas the earliest explorers, including Columbus, remarked on the natives’ extraordinary hospitality. The conquistadores marvelled at the amazing roads, canals, buildings and art they found, which in some cases outstripped anything they had seen at home. None of this stopped them from destroying everything and everyone they encountered.

The butchery began with Columbus. He slaughtered the native people of Hispaniola (now Haiti and the Dominican Republic) by unimaginably brutal means. His soldiers tore babies from their mothers and dashed their heads against rocks. They fed their dogs on living children. On one occasion they hung 13 Indians in honour of Christ and the 12 disciples, on a gibbet just low enough for their toes to touch the ground, then disembowelled them and burnt them alive. Columbus ordered all the native people to deliver a certain amount of gold every three months; anyone who failed had his hands cut off. By 1535 the native population of Hispaniola had fallen from 8m to zero: partly as a result of disease, partly as a result of murder, overwork and starvation.

The conquistadores spread this civilising mission across central and south America. When they failed to reveal where their mythical treasures were hidden, the indigenous people were flogged, hanged, drowned, dismembered, ripped apart by dogs, buried alive or burnt. The soldiers cut off women’s breasts, sent people back to their villages with their severed hands and noses hung round their necks and hunted Indians with their dogs for sport. But most were killed by enslavement and disease. The Spanish discovered that it was cheaper to work Indians to death and replace them than to keep them alive: the life expectancy in their mines and plantations was three to four months. Within a century of their arrival, around 95% of the population of South and Central America had been destroyed.

In California during the 18th Century the Spanish systematised this extermination. A Franciscan missionary called Junipero Serra set up a series of “missions”: in reality concentration camps using slave labour. The native people were herded in under force of arms and made to work in the fields on one fifth of the calories fed to African-American slaves in the 19th century. They died from overwork, starvation and disease at astonishing rates, and were continually replaced, wiping out the indigenous populations. Junipero Serra, the Eichmann of California, was beatified by the Vatican in 1988. He now requires one more miracle to be pronounced a saint(2).

While the Spanish were mostly driven by the lust for gold, the British who colonised North America wanted land. In New England they surrounded the villages of the native Americans and murdered them as they slept. As genocide spread westwards, it was endorsed at the highest levels. George Washington ordered the total destruction of the homes and land of the Iroquois. Thomas Jefferson declared that his nation’s wars with the Indians should be pursued until each tribe “is exterminated or is driven beyond the Mississippi”. During the Sand Creek Massacre of 1864, troops in Colorado slaughtered unarmed people gathered under a flag of peace, killing children and babies, mutilating all the corpses and keeping their victims’ genitals to use as tobacco pouches or to wear on their hats. Theodore Roosevelt called this event “as rightful and beneficial a deed as ever took place on the frontier.”

The butchery hasn’t yet ended: last month the Guardian reported that Brazilian ranchers in the western Amazon, having slaughtered all the rest, tried to kill the last surviving member of a forest tribe(3). Yet the greatest acts of genocide in history scarcely ruffle our collective conscience. Perhaps this is what would have happened had the Nazis won the second world war: the Holocaust would have been denied, excused or minimised in the same way, even as it continued. The people of the nations responsible – Spain, Britain, the US and others – will tolerate no comparisons, but the final solutions pursued in the Americas were far more successful. Those who commissioned or endorsed them remain national or religious heroes. Those who seek to prompt our memories are ignored or condemned.

This is why the right hates Avatar. In the neocon Weekly Standard, John Podhoretz complains that the film resembles a “revisionist western” in which “the Indians became the good guys and the Americans the bad guys.”(4) He says it asks the audience “to root for the defeat of American soldiers at the hands of an insurgency.” Insurgency is an interesting word for an attempt to resist invasion: insurgent, like savage, is what you call someone who has something you want. L’Osservatore Romano, the official newspaper of the Vatican, condemned the film as “just … an anti-imperialistic, anti-militaristic parable”(5).

But at least the right knows what it is attacking. In the New York Times the liberal critic Adam Cohen praises Avatar for championing the need to see clearly(6). It reveals, he says, “a well-known principle of totalitarianism and genocide - that it is easiest to oppress those we cannot see”. But in a marvellous unconscious irony, he bypasses the crashingly obvious metaphor and talks instead about the light it casts on Nazi and Soviet atrocities. We have all become skilled in the art of not seeing.

I agree with its rightwing critics that Avatar is crass, mawkish and cliched. But it speaks of a truth more important - and more dangerous - than those contained in a thousand arthouse movies.

www.monbiot.com

References:

1. David E Stannard, 1992. American Holocaust. Oxford University Press. Unless stated otherwise, all the historical events mentioned in this column are sourced to the same book.

2. http://www.latimes.com/news/local/la-me-miracle28-2009aug28,0,2804203.story

3. http://www.guardian.co.uk/world/2009/dec/09/amazon-man-in-hole-attacked

4. http://www.weeklystandard.com/Content/Public/Articles/000/000/017/350fozta.asp

5. http://www.thesun.co.uk/sol/homepage/news/2802155/Vatican-hits-out-at-3D-Avatar.html

6. http://www.nytimes.com/2009/12/26/opinion/26sat4.html

ALLAH

Keputusan Muzakarah Jawatankuasa Fatwa Majlis Kebangsaan Bagi Hal Ehwal Ugama Islam Malaysia Mengenai Isu Tuntutan Penganut Kristian Terhadap Penggunaan Kalimah Allah

Bil. Muzakarah : Kali Ke-82

Tarikh : 5 Hingga 7 Mei 2008

Tempat : Holiday Villa Hotel & Suites, Alor Star, Kedah

1) Ulasan/Hujah

1. Perkataan Allah yang digunakan oleh umat Islam adalah merujuk kepada Allah Yang Maha Esa dan lafaz Allah yang telah digunakan oleh orang-orang Kristian adalah merujuk kepada ‘Tuhan Bapa’ iaitu salah satu oknum daripada akidah triniti. Ia berbeza sama sekali dengan apa yang dimaksudkan oleh Reverend Datuk Murphy Pakiam, Archbishop of Kuala Lumpur bahawa perkataan Allah telah lama digunakan oleh orang-orang Kristian sejak sebelum kedatangan Rasulullah s.a.w. Selain daripada itu, lafaz Allah juga tidak pernah disebut di dalam teks bahasa Greek yang merupakan bahasa asal penulisan Bible. Ini adalah kerana perkataan Tuhan di dalam bahasa Greek adalah ‘Theos’ bukannya Allah.
2. Perkataan Allah juga tidak pernah terdapat di dalam bahasa asal Perjanjian Lama yang dikenali sebagai Taurat dan Perjanjian Baru yang dikenali sebagai Bible. Ini adalah kerana Perjanjian Lama ditulis dalam bahasa Hebrew manakala Perjanjian Baru ditulis dalam bahasa Greek. Perkataan Hebrew yang membawa maksud Tuhan ialah El, Eloh, Elohim dan juga Yhwh.
3. Kalimah Allah Lafz al-Jalalah adalah khusus dan mutlak untuk agama Islam dan mafhumnya berbeza dengan mafhum Allah yang digunakan oleh agama lain seperti Kristian.
4. Perintah mahkamah yang dipohon oleh Catholic Herald Weekly untuk mengisytiharkan bahawa larangan penggunaan kalimah Allah yang telah dikeluarkan oleh Kementerian Dalam Negeri adalah bercanggah dengan Perlembagaan Persekutuan dan bukan eksklusif kepada agama Islam boleh memberi kesan yang besar kepada kedudukan agama Islam sekiranya orang Islam sendiri tidak peka dan perhatian yang sewajarnya tidak diberikan oleh pihak berkuasa agama di negara ini.
5. Walaupun dari segi sejarah kalimah Allah telah digunakan sejak sebelum kedatangan Islam lagi, namun penggunaannya adalah berbeza dan perlu dilihat dari segi substancenya. Kalimah Allah yang digunakan oleh Kristian adalah bersifat Taslis dan syirik, sedangkan bagi Islam ia bersifat tauhid.
6. Kalimah Allah merupakan lafaz suci yang perlu dijaga dan berkait dengan akidah. Umat Islam perlu peka dan bertanggungjawab dalam isu ini. Sikap membenarkan sesiapa sahaja menggunakan kalimah tersebut semata-mata untuk menunjukkan bahawa Islam meraikan agama lain hanya akan mendatangkan mudharat yang lebih besar kepada agama dan umat Islam.
7. Umat Islam perlu tegas dalam menjaga kesucian dan identiti agama kerana bersikap terlalu terbuka sehingga membenarkan perkara-perkara yang menjadi hak Islam disalahgunakan oleh agama lain adalah amat merbahaya kerana matlamat utama Kristian menggunakan kalimah Allah adalah untuk mengelirukan umat Islam dan menyatakan bahawa semua agama adalah sama.
8. Kalimah Allah sebenarnya tidak ada di dalam Bible, yang digunakan ialah perkataan God. Tetapi di dalam Bible yang diterjemahkan ke bahasa Melayu, perkataan God diterjemahkan sebagai Allah.
9. Isu penggunaan kalimah Allah oleh agama bukan Islam ini melibatkan isu berkaitan Siasah Syar’iyyah dan Kerajaan wajib menjaga kesucian agama dan umat Islam. Fatwa perlu dikeluarkan oleh Jawatankuasa Fatwa Negeri supaya kesucian agama dan akidah umat Islam dapat dipertahankan.
10. Pertimbangan Jawatankuasa dalam melarang penggunaan kalimah Allah oleh agama bukan Islam bukan hanya dilihat dari aspek keselamatan, tetapi faktor utama adalah berasaskan kepada akidah dan kesucian agama Islam.
11. Dalam keadaan di mana agama dan umat Islam dihimpit dengan pelbagai gerakan yang cuba menghakis kedaulatan Islam sebagai agama rasmi negara, umat Islam perlu bersatu dan menunjukkan ketegasan dalam menjaga maruah agama.
12. Larangan terhadap penggunaan kalimah Allah ini telah diputuskan oleh Jemaah Menteri pada 16 Mei 1986 yang memutuskan empat (4) perkataan khusus iaitu Allah, Solat, Kaabah dan Baitullah tidak dibenarkan penggunaannya oleh bukan Islam. Pada masa ini terdapat 10 buah negeri telah memperuntukan larangan penggunaan kalimah Allah dalam Jadual kepada Enakmen Kawalan Dan Sekatan Pengembangan Agama Bukan Islam Kepada Orang Islam kecuali Sabah, Sarawak, Pulau Pinang dan Wilayah Persekutuan yang masih dalam proses menggubal Enakmen ini.

2) Keputusan

1. Setelah meneliti keterangan, hujah-hujah dan pandangan yang dikemukakan, Muzakarah bersetuju memutuskan bahawa Lafaz Allah merupakan kalimah suci yang khusus bagi agama dan umat Islam dan ia tidak boleh digunakan atau disamakan dengan agama-agama bukan Islam yang lain.
2. Oleh itu, wajib bagi umat Islam menjaganya dengan cara yang terbaik dan sekiranya terdapat unsur-unsur penghinaan atau penyalahgunaan terhadap kalimah tersebut, maka ia perlu disekat mengikut peruntukan undang-undang yang telah termaktub dalam Perlembagaan Persekutuan.

Fantastic New Year 'Gift' For Muslims

The Star

KUALA LUMPUR: The Catholic weekly Herald is now free to use the word “Allah” in its publication after the High Court quashed the Home Minister’s prohibition against it using the word, declaring the order as “illegal, null and void.”

In her decision, Justice Lau Bee Lan also declared that under Article 3(1) of the Federal Constitution, applicant Titular Roman Catholic Archbishop Tan Sri Murphy Pakiam had the constitutional right to use “Allah” in the Herald in the exercise of his right that religions other than Islam might be practised in peace and harmony in the country.

She further ruled that the Constitution, which states Islam as the country’s religion, did not empower the minister to make such a prohibition.

“In pursuant to Article 10, the applicant also has the right to use the word ‘Allah’ in the Herald in the exercise of his right to freedom of speech and expression,” she said in her oral judgment yesterday to a packed courtroom.

Justice Lau ruled as grounds for her judgement that both the respondents – the minister and the Malaysian government – had failed throughout the trial to prove how the use of the word “Allah” could threaten national security.

On Jan 7 last year, the Home Ministry had approved the Herald’s publication permit on condition that the usage of the word “Allah” was prohibited and the word “Limited” (Terhad) be endorsed on its front page to mean that it must be circulated only among Christians.

The minister had prohibited the usage on grounds of national security and to avoid misunderstanding and confusion among Muslims.

The Archbishop, as Herald’s publisher, had filed an application on Feb 16 for a judicial review to seek a declaration that the minister’s decision for the prohibition was illegal and that the word “Allah” was not exclusive to Islam.

Representing the Archbishop were counsels Porres P. Royan and S. Selvarajah while senior federal counsel Datuk Kamaludin Md Said stood for the respondents.

Following the ruling, Kamaludin sought a clarification for the decla­ration to be only confined for the permit in question, which was for the period from Jan 1 to Dec 31 last year, and not future permits.

“It does not relate to an order or decision relating to future permits,” he said, adding that future permits would require a fresh application.

However, Royan argued that the permit for the period between Jan 1 and Dec 31 this year had already been issued, subjected to the same condition pending the court’s determination on the matter.

“The order speaks for itself. I believe the minister will be bound by the words he has used and that he will respect the court’s decision.

“Of course, they have other remedies. The court has granted declarations to allow the use of the word “Allah” that must bind the parties,” he said.

Kamaludin then said he would seek direction from the minister on whether they would file a stay of execution application or an appeal.

In an immediate reaction, Herald’s editor Father Andrew Lawrence told the press that this was a “long-awaited” decision, hailing it as a “landmark case for our nation”.

Home Minister Datuk Seri Hishammuddin Hussein said they would appeal the decision.

Selamat Natal Menurut Al-Qur'an

Dr M. Quraish Shihab

Sakit perut menjelang persalinan, memaksa Maryam
bersandar ke pohon kurma. Ingin rasanya beliau
mati, bahkan tidak pernah hidup sama sekali.
Tetapi Malaikat Jibril datang menghibur: "Ada anak
sungai di bawahmu, goyanghan pangkal pohon kurma
ke arahmu, makan, minum dan senangkan hatimu.
Kalau ada yang datang katakan: 'Aku bernazar tidak
bicara.'"

"Hai Maryam, engkau melakukan yang amat buruk.
Ayahmu bukan penjahat, ibumu pun bukan penzina,"
demikian kecaman kaumnya, ketika melihat bayi di
gendongannya. Tetapi Maryam terdiam. Beliau hanya
menunjuk bayinya. Dan ketika itu bercakaplah sang
bayi menjelaskan jati dirinya sebagai hamba Allah
yang diberi Al-Kitab, shalat, berzakat serta
mengabdi kepada ibunya. Kemudian sang bayi berdoa:
"Salam sejahtera (semoga) dilimpahkan kepadaku
pada hari kelahiranku, hari wafatku, dan pada hari
ketika aku dibangkitkan hidup kembali."

Itu cuplikan kisah Natal dari Al-Quran Surah Maryam ayat 34.
Dengan demikian, Al-Quran mengabadikan dan merestui ucapan
selamat Natal pertama dari dan untuk Nabi mulia itu, Isa
a.s.

Terlarangkah mengucapkan salam semacam itu? Bukankah
Al-Quran telah memberikan contoh? Bukankah ada juga salam
yang tertuju kepada Nuh, Ibrahim, Musa, Harun, keluarga
Ilyas, serta para nabi lainnya? Setiap Muslim harus percaya
kepada Isa a.s. seperti penjelasan ayat di atas, juga harus
percaya kepada Muhammad saw., karena keduanya adalah hamba
dan utusan Allah. Kita mohonkan curahan shalawat dan salam
untuk mereka berdua sebagaimana kita mohonkan untuk seluruh
nabi dan rasul. Tidak bolehkah kita merayakan hari lahir
(Natal) Isa a.s.? Bukankah Nabi saw. juga merayakan hari
keselamatan Musa a.s. dari gangguan Fir'aun dengan berpuasa
'Asyura, seraya bersabda, "Kita lebih wajar merayakannya
daripada orang Yahudi pengikut Musa a.s."

Bukankah, "Para Nabi bersaudara hanya ibunya yang berbeda?"
seperti disabdakan Nabi Muhammad saw.? Bukankah seluruh umat
bersaudara? Apa salahnya kita bergembira dan menyambut
kegembiraan saudara kita dalam batas kemampuan kita, atau
batas yang digariskan oleh anutan kita? Demikian lebih
kurang pandangan satu pendapat.

Banyak persoalan yang berkaitan dengan kehidupan Al-Masih
yang dijelaskan oleh sejarah atau agama dan telah
disepakati, sehingga harus diterima. Tetapi, ada juga yang
tidak dibenarkan atau diperselisihkan. Disini, kita berhenti
untuk merujuk kepercayaan kita.

Isa a.s. datang mermbawa kasih, "Kasihilah seterumu dan
doakan yang menganiayamu." Muhammad saw. datang membawa
rahmat, "Rahmatilah yang di dunia, niscaya yang di langit
merahmatimu." Manusia adalah fokus ajaran keduanya; karena
itu, keduanya bangga dengan kemanusiaan.

Isa menunjuk dirinya sebagai "anak manusia," sedangkan
Muhammad saw. diperintah:kan oleh Allah untuk berkata: "Aku
manusia seperti kamu." Keduanya datang membebaskan manusia
dari kemiskinan ruhani, kebodohan, dan belenggu penindasan.
Ketika orang-orang mengira bahwa anak Jailrus yang sakit
telah mati, Al-Masih yang menyembuhkannya meluruskan
kekeliruan mereka dengan berkata, "Dia tidak mati, tetapi
tidur." Dan ketika terjadi gerhana pada hari wafatnya putra
Muhammad, orang berkata: "Matahari mengalami gerhana karena
kematiannya." Muhammad saw. lalu menegur, "Matahari tidak
mengalami gerhana karena kematian atau kehahiran seorang."
Keduanya datang membebaskan maanusia baik yang kecil, lemah
dan tertindas -dhu'afa' dan al-mustadh'affin dalam istilah
Al-Quran.

Bukankah ini satu dari sekian titik temu antara Muhammad dan
Al-Masih? Bukankah ini sebagian dari kandungan Kalimat Sawa'
(Kata Sepakat) yang ditawarkan Al-Quran kepada penganut
Kristen (dan Yahudi (QS 3:64)? Kalau demikian, apa salahnya
mengucapkan selamat Natal, selama akidah masih dapat
dipelihara dan selama ucapan itu sejalan dengan apa yang
dimaksud oleh Al-Quran sendiri yang telah mengabadikan
selamat Natal itu?

Itulah antara lain alasan yang membenarkan seorang Muslim
mengucapkan selamat atau menghadiri upacara Natal yang bukan
ritual . Di sisi lain, marilah kita menggunakan kacamata
yang melarangnya.

Agama, sebelum negara, menuntut agar kerukunan umat
dipelihara. Karenanya salah, bahkan dosa, bila kerukunan
dikorbankan atas nama agama. Tetapi, juga salah serta dosa
pula, bila kesucian akidah ternodai oleh atau atas nama
kerukunan.

Teks keagamaan yang berkaitan dengan akidah sangat jelas,
dan tidak juga rinci. Itu semula untuk menghindari kerancuan
dan kesalahpahaman. Bahkan Al-Q!uran tidak menggunakan satu
kata yang mungkin dapat menimbulkan kesalahpahaman, sampai
dapat terjamin bahwa kata atau kalimat itu, tidak
disalahpahami. Kata "Allah," misalnya, tidak digunakan oleh
Al-Quran, ketika pengertian semantiknya yang dipahami
masyarakat jahiliah belum sesuai dengan yang dikehendaki
Islam. Kata yang digunakan sebagai ganti ketika itu adalah
Rabbuka (Tuhanmu, hai Muhammad) Demikian terlihat pada
wahlyu pertama hingga surah Al-Ikhlas. Nabi saw. sering
menguji pemahaman umat tentang Tuhan. Beliau tidak sekalipun
bertanya, "Dimana Tuhan?" Tertolak riwayat sang menggunakan
redaksi itu karena ia menimbulkan kesan keberadaan Tuhan
pada satu tempat, hal yang mustahil bagi-Nya dan mustahil
pula diucapkan oleh Nabi. Dengan alasan serupa, para ulama
bangsa kita enggan menggunakan kata "ada" bagi Tuhan,
tetapi "wujud Tuhan."

Natalan, walaupun berkaitan dengan Isa Al-Masih, manusia
agung lagi suci itu, namun ia dirayakan oleh umat Kristen
yang pandangannya terhadap Al-Masih berbeda dengan pandangan
Islam. Nah, mengucapkan "Selamat Natal" atau menghadiri
perayaannya dapat menimbulkan kesalahpahaman dan dapat
mengantar kepada pengaburan akidah. Ini dapat dipahami
sebagai pengakuan akan ketuhanan Al-Masih, satu keyakinan
yang secara mutlak bertentangan dengan akidah Islam. Dengan
kacamata itu, lahir larangan dan fatwa haram itu,
sampai-sampai ada yang beranggapan jangankan ucapan selamat,
aktivitas apa pun yang berkaitan dengan Natal tidak
dibenarkan, sampai pada jual beli untuk keperluann Natal.

Adakah kacamata lain? Mungkin!

Seperti terlihat, larangan ini muncul dalam rangka upaya
memelihara akidah. Karena, kekhawatiran kerancuan pemahaman,
agaknya lebih banyak ditujukan kepada mereka yang
dikhawatirkan kabur akidahnya. Nah, kalau demikian, jika ada
seseorang yang ketika mengucapkannya tetap murni akidahnya
atau mengucapkannya sesuai dengan kandungan "Selamat
Natal" Qurani, kemudian mempertimbangkan kondisi dan
situasi dimana hal itu diucapkan, sehingga tidak menimbulkan
kerancuan akidah baik bagi dirinya ataupun Muslim yang lain,
maka agaknya tidak beralasan adanya larangan itu. Adakah
yang berwewenang melarang seorang membaca atau mengucapkan
dan menghayati satu ayat Al-Quran?

Dalam rangka interaksi sosial dan keharmonisan hubungan,
Al-Quran memperkenalkan satu bentuk redaksi, dimana lawan
bicara memahaminya sesuai dengan pandangan atau
keyakinannya, tetapi bukan seperti yang dimaksud oleh
pengucapnya. Karena, si pengucap sendiri mengucapkan dan
memahami redaksi itu sesuai dengan pandangan dan
keyakinannya. Salah satu contoh yang dikemukakan adalah
ayat-ayat yang tercantum dalam QS 34:24-25. Kalaupun
non-Muslim memahami ucapan "Selamat Natal" sesuai dengan
keyakinannya, maka biarlah demikian, karena Muslim yang
memahami akidahnya akan mengucapkannya sesuai dengan garis
keyakinannya. Memang, kearifan dibutuhkan dalam rangka
interaksi sosial.

Tidak kelirulah, dalam kacamata ini, fatwa dan larangan itu,
bila ia ditujukan kepada mereka yang dikhawatirkan ternodai
akidahnya. Tetapi, tidak juga salah mereka yang
membolehkannya, selama pengucapnya bersikap arif bijaksana
dan tetap terpelihara akidahnya, lebih-lebih jika hal
tersebut merupakan tuntunan keharmonisan hubungan.

Dostojeivsky (1821-1881), pengarang Rusia kenamaan, pernah
berimajinasi tentang kedatangan kembali Al-Masih. Sebagian
umat Islam pun percaya akan kedatangannya kembali. Terlepas
dari penilaian terhadap imajinasi dan kepercayaan itu, kita
dapat memastikan bahwa jika benar beliau datang, seluruh
umat berkewajiban menyambut dan mendukungnya, dan pada saat
kehadirannya itu pasti banyak hal yang akan beliau luruskan.
Bukan saja sikap dan ucapan umatnya, tetapi juga sikap dan
ucapan umat Muhammad saw. Salam sejahtera semoga tercurah
kepada beliau, pada hari Natalnya, hari wafat dan hari
kebangkitannya nanti.



MEMBUMIKAN AL-QURAN
Fungsi dan Peran Wahyu dalam Kehidupan Masyarakat
Dr. M. Quraish Shihab

Ku Li on Reinventing and Liberalising Malaysia's Economy

Revisiting the middle income trap

I would like to revisit the argument of that speech to develop it further.

We are stagnating. The signs of a low growth economy are all around us. Wages are stagnant and the cost of living is rising.

We have not made much progress in becoming a knowledge and services based economy.

According to the World Bank, Malaysia’s share of GDP contributed by services was 46.2% in 1987. Ten years later, that share had grown by a mere 0.2%
Between 1994 and 2007, real wages grew by 2.6% in the domestic sector and by 2.8% in the export sector, which is to say, they were flat over that thirteen year period.

Meanwhile our talent scenario is an example of perverse selection at its most ruinous. We are failing to retain our own young talent, people like yourselves, let alone attract international talent to relocate here, while we have had a massive influx of unskilled foreign labour. They now make up 30-40% of our workforce. Meanwhile, alone in East Asia, the number of expatriate professionals here has decreased. Alone in East Asia, private sector wage increases follow government sector increases, instead of the other way around. We are losing doctors and scientists and have become Southeast Asia’s haven for low cost labour.

I said that we are in a middle income trap, stuck in the pattern of easy growth from low-value-added manufacture and component assembly and unable to make the leap to a knowledge-intensive economy. Regional competitors with larger, cheaper and dare I say, hungrier labour forces have emerged. China and India have risen as both lower cost and higher technology producers, and with giant domestic markets.The manufacturing sector which propelled the growth we enjoyed in the nineties is being hollowed out. There is no going back, there is no staying where we are, and we do not have a map for the way forward.

I am glad that the characterisation of Malaysia as being in a ‘middle-income-trap’ has been taken up by the government, and that the need for an economic story, or strategy, for Malaysia is now recognized. We stand in particular need of such a model because we are a smallish economy. We cannot be good at everything, and we don’t have to be.

We need only make some reasonable bets in identifying and developing a focussed set of growth drivers. It is not difficult to see what the elements of such a growth strategy might be. Whatever we come up with should build on our natural strengths, and our strengths include the following:

We are located at the crossroads of Asia, geographically and culturally, sitting alongside the most important oil route in the world.

a) We have large muslim, Chinese and Indian populations that connect us to the three fastest growing places in the world today.

b) We have some of the largest and oldest rainforests in the world, a treasure house of bio-diversity when the greatest threat facing mankind as a whole now is ecological destruction and the greatest technological advances are likely to come from bioscience.

c) We have the English language, a common law system, parliamentary democracy, good schools, an independent civil service and good infrastructure.

These advantages, however, are declining ones. Our cultural diversity is in danger of coming apart in bigotry, our rainforests are being logged out and planted over, our social and political institutions are decaying.

I have spoken at length on different occasions about the causes and consequences of institutional decline. The decline in our society and indeed in our natural environment, originates in a decline in our basic institutions. The link between these is corruption. The destruction of our ecosystem for example, is made possible by corrupt officials and business-people. The uncontrolled influx of unskilled labour is a direct result of corruption.

Dependencies and the young

These are problems we need to be aware of before we speak glibly about coming up with new strategies and new economic models. We need to understand where we are, and how we have gone wrong, before we can set things right.

You are young, well educated Malaysians. Many among you have left for other shores. Record numbers of Malaysians, of all races, work abroad or have migrated. Among these are some of our best people. They sense the stagnation I described. There is a certain lack of energy, ingenuity and “hunger” in the climate of this country that young people are most sensitive to. In the globalized job market, young people instinctively leave the less simulating and creative environments for those that have a spark to them.

How did we lose our spark as a nation?

We have a political economy marked by dependence on easy options and easy wealth. Like personal dependencies, these bad habits provide temporary comfort but discourage the growth of creativity and resilience.

I mentioned our dependence on low cost foreign labour.

The other dependence is something I played a part in making possible. This is a story I want to leave you with to ponder in your deliberations today.

Blessing and curse

Our nation is blessed with a modest quantity of oil reserves. As a young nation coming to terms with this natural bounty in the early 1970’s, our primary thought was to conserve that oil. That is why, when Petronas was formed, we instituted the Petroleum Development Council. Its function was to advise the PM on how to conserve that oil and use it judicially for national development. We knew our reserves would not last long.

We saw our oil reserves as an unearned bounty that would provide the money for modernization and technology. We saw our oil within a developmental perspective. Our struggle then, was to make the leap from an economy based on commodities and low cost assembly and manufacture to a more diverse, economy based on high income jobs.

Aware that we had an insufficient tax base to make the capital investments needed to make the leap, we planned to apply oil royalties to what you would call today strategic investments in human capital. whatever money left after making cash payments, allocations for development funds, etc, was to be placed in a Heritage Fund for the future. The Heritage Fund was for education and social enrichment.

In working out the distribution of oil between the states, who had sovereign rights over it, and the Federal government, we were guided by concerns for equity between all Malaysians, a concern to develop the poorer states (who also happened to be the oil rich states) and a concern for inter-generational equity. That oil was for special development purposes and it was not just meant for our generation.

Sabah and Sarawak joined Malaya to form Malaysia because of the promise of development funds. Yet today, despite being their massive resources, they are some of our poorest states.

Instead of being our ace up the sleeve, however, our oil wealth became in effect a swag of money used to fund the government’s operational expenditure, to bail out failing companies, buy arms, build grandiose cities in the middle of nowehere. Instead of helping eradicate poverty in the poorest states, our oil wealth came to be channeled into our political and politically linked class. Instead of being the patrimony of all Malaysians, and for our children, it is used as a giant slush fund that has propped up authoritarian rule, eroded constitutional democracy and corrupted our entire political and business class.

Our oil receipts, instead of being applied in the manner we planned upon the formation of Petronas, that is, according to its original developmental purpose, became a fund for the whims and fancy of whoever ran the country, without any accountability.

The oil that was meant to spur our transition to a more humane, educated society has instead become a narcotic that provides economic quick fixes and hollow symbols such as the Petronas Towers. Our oil wealth was meant to help us foster Malaysians capable of building the Twin Towers than hire foreigners to build them, a practice in which we preceded Dubai. I would rather have good government than grand government buildings filled with a demoralized civil service.

It is no wonder that we are no longer productive, no longer using our ingenuity to devise ways to improve ourselves and leap forward.

Malaysia is now an “oil curse” country.**

When I started Petronas in 1974, I did not realize I would see the day when I would wish we had not uncovered such bounty.

The story I have told is a reminder of the scale of the challenge of development. My generation of young people faced this challenge in the 1960’s and 70’s. You face it now. The story tells us that development is about far more than picking strategies out of a box.

You have kindly invited me to address a seminar on strategies for reinventing and liberalizing Malaysia’s economy. But the story of our squandered oil wealth reminds us that it was not for want of resources or strategies that we floundered. Our failure has been political and moral. We have allowed greed and resentment to drive our politics and looked the other way or even gone along while public assets have been stolen in broad daylight.

I encourage you to take up the cause of national development with the ingenuity that earlier generations of Malaysians brought to this task, but the beginning of our journey must be a return to the basics of public life: the rule of law, honesty, truth-telling and the keeping of promises.

The Malaysia we need to recover is one that was founded on laws and led with integrity. With the hindsight of history we know such things are fragile and can be overturned in one generation, forgotten the next. Without a living foundation in the basics you might sense an air of unreality around our talk of reinventing ourselves, coming up with a new economic model, and liberalizing our economy.

So before we can reinvent ourselves we need to recover our nation. That larger community, bound by laws, democratic and constitutional, is the context of economic progress, it is the context in which young people find hope, think generous thoughts and create tomorrow.

–

*Opening speech at

THE 1ST YOUNG CORPORATE MALAYSIANS SUMMIT

“Reinventing and liberalising malaysia’s economy:strategy and directions”

Saturday, December 12, 2009

Dr Asri's Interview in NST

His arrest by the Selangor Religious Affairs Department (Jais) last month brought Dr Mohd Asri Zainul Abidin more recognition that his two-year stint as Perlis mufti. SHUHADA ELIS talks to the preacher at his family home in Bukit Mertajam about the incident and his views on politics and the Kelantan menteri besar's doa for the prime minister.

Q: More than a month has passed since you were arrested by the Selangor Religious Affairs Department (Jais) for allegedly promoting the Wahhabi doctrine to supporters. How are you coping? How did it impact your life?

A: Alhamdulillah, this is not a question of cari makan, but when my friends and I aim to preach Islam, we prepare ourselves for the worst of possibilities and challenges. So when I was arrested, I could still smile and joke with reporters. This is not new for me. Preaching Islam is not something I do to gain profit, but this incident had actually promoted my messages of dakwah more than the time when I was a mufti. My two years (of Islamic propagation) in Perlis was not as great, nor as free, a publicity which Jais has given me.

Q: Did you expect to receive such a big wave of support?

A: I am grateful to Allah. Previously, I had many letters, e-mails, people in the street and art groups expressing support for me but I did not know whether they were sincere. But since the incident, I am thankful to them. Also to Prime Minister (Datuk Seri Najib Razak), (former prime minister) Tun Dr Mahathir Mohamad, academicians like Prof Dr Chandra Muzaffar and Dr Farish A. Noor, Pas spiritual leader (Datuk Nik Abdul Aziz Nik Mat), (Parti Keadilan Rakyat de facto leader) Datuk Seri Anwar Ibrahim, members of parliament including Barisan Nasional backbenchers.

Q: What makes people think you promote Wahhabism?

A: Wahhabi has different connotations. In the West it refers to terrorism, but in the history of Malaya and Indonesia, modernists were accused of being Wahhabis.

Many modernist figures who helped bring independence to Malaya were accused of this. To them (the accusers), Wahhabi had negative connotation, although they did not know what it means.

Nowadays in Malaysia, Wahhabi is used by conservatives or some religious bodies to label those who do not conform. They think I am not of the same teaching. A modernist. But now the groups who are accusing me speak like they are Ahli Sunnah Wal Jamaah, although before this they belonged to a cult whose beliefs include banning education for their children.

They believed television was haram, so they threw TV sets into the river. But now these groups are in the media, sporting beard and robes, and accusing those who are against them as Wahhabis.

Q: Are you serious about joining politics?

A: Perhaps this issue has made political parties think I should be with them, because my name has been frequently mentioned in the media. Or maybe they think I should join politics because some of the characteristics I have can help bring mileage to their political career. But I think I should not do that (join politics), as long as I can still preach.

Q: Do you think the invitation by political parties is made for their own interests?

A: Maybe they see it that way. They may also feel it is better for me to join them because I am always very vocal in the media. Some parties think my approach can attract youngsters and the non-Muslims and can generate support from the grassroots.

Q: How would you like to see the future political environment in the country?

A: I dream of politics free of party fanatics, a generation that is not loyal to any particular party. I dream of a future where Malaysians hold to discipline, facts and figures, society which evaluates debates and arguments so no political parties will be in power.

The rakyat will always be sensitive to political parties so the latter will not place any Tom, Dick and Harry as candidates. I dream of the rakyat who are colour blind in politics.

If we reach a stage where people choose qualified individuals rather than a party, we will be a mature country. Right now we can see all political parties share the same kind of problems -- cronyism and corruption are rampant.

Q: Do you think the rakyat can be too fanatical about political parties?

A: I see the level of fanaticism is decreasing since the past two years as many similar issues have cropped up in most parties.

Nowadays even the Pas spiritual adviser is criticised by his people. The same goes for Anwar Ibrahim or Umno leaders. I am not asking the supporters to criticise their leaders, but I want them to be rational in every matter.

The rakyat need to realise that political parties are going through a great transformation and they are no longer immune.

Q: What do you think of Nik Aziz's doa against the prime minister if the latter refuses to give oil royalty to Kelantan?

A: This is the problem with religious figures. Those who are pro-Umno claim it is absolutely wrong to pray for another's destruction, while the pro-opposition said it can be done.

This is not right. If we are totally against such doa, it contradicts the hadith, as Prophet Muhammad's companions too had prayed for those who were cruel. However, what we need to ponder is whether the other person fulfils the characteristic of a cruel person?

So if one wants to make a doa, he should not mention the name of the other person clearly and it must come with conditions.

For example, "O Allah, if such and such person is cruel against me, please punish him."

We cannot simply say that this person is cruel and therefore should be punished. I am worried that his cruelty is not evident.

I don't want to take sides but I advise those who want to make such doa to be accurate in their words.

On the other hand, the Federal Government should also look in depth into the oil royalty issue so the rakyat will respect them more, it is not a wasteful effort.

And for ulamas who take this opportunity to ingratiate themselves with political parties, I advise them to give fair arguments and not just defend a particular party because it has given you many awards before.

Q: How do you think the next general election will be?

A: In the 12th general election, a third force had created a wave of support and had determined the outcome.

But some political parties are reality blind. They thought they won the votes because the rakyat liked them and were loyal to them when the truth is the people, especially the younger generation, were tired of the ruling party.

So if these parties still do not realise that they need to buck up, I believe there will be a huge change in the next election. This is because someone who voted for Pas before may not be from Pas, he may be a drunkard or someone who skipped prayers, but he voted the party because he wanted an alternative.

Q: You mentioned about the third party, who are they?

A: Some groups of people do not believe in any political party. The third party is not a new political party, I'm not asking anybody to form new parties.

But what I am saying is that those with fresh ideas will get support from the people. The rakyat will not look at a particular party but they need leaders who are clean, trustworthy, sincere and have new ideas to lead the country.

Q: Would you consider yourself as the third party or an alternative to the people?

A: Well, I don't want to be a political leader or someone who leads a party. I want my ideas to be spread to everyone in this country, so everybody can share my views.

Asri, 38, is now a lecturer at Universiti Sains Malaysia. Following his arrest, he was charged at the Gombak Timur Lower Syariah Court with teaching matters related to Islam without certification. He has claimed trial.